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,  J  . 

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^^^IV^'    '-^x     • 

^^^K^-*'^-  'i^ '•  "^  aJ*^"  • 

H|PfeL  .*';  •.%t<y^'*'  '.?f  1 

W'SH 


'::^'J'ir.^^f 


FROM   THE   LIBRARY  OF 

REV.   LOUIS    FITZGERALD    BENSON.  D.  D. 

BEQUEATHED   BY   HIM   TO 

THE  LIBRARY  OF 

PRINCETON  THEOLOGICAL   SEMINARY 


f53(o 


DISC 

MUSIC; 

DELIVERED    FEBRUARY,    I796, 
AT      A 

SINGING    LECTURE, 

I    N 

NORTH    BOLTON. 


^=s 


HARTFORD: 
Print  ED   by  HUDSON  an»  GOODWINc 


1796, 


A  DISCOURSE  ON  MUSIC- 


-<=^^^^3^^^<g^^^>§^€^S^5<^— 


Psalm  c.  4. 

Enter  into  bis  gates    with    thankf giving^  and  into  his 
courts  with  praife, 

THE  Import  of  the  language  in  the  text,  may  be 
drawn  from  the  facred  fenfe  of  praife  in  the 
fcriptures — the  expreflion  of  divine  praife.  Thefe 
words  are  taken  from  a  pfalm,  compofed,  probably, 
after  the  releafe  from  the  Babalonifh  captivity,  at 
the  building  and  dedication  of  the  temple  ;  and 
fho*  not  vi^ritten  b)iDavid,  yet  they  breathe  the  fame 
fpirit  of  piety  and  praife.  The  language  of  facred 
fong,  is  expreflfed  in  pure  and  humble,  yet  elevated 
raptures,  of  men  who  felt  the  mod  intimate  fenfe  of 
the  omniprefence  and  glory  of  God.  We  might 
underftand  by  praife,  all  the  various  occafions,  on 
which  our  fouls  are  awakened  to  exult  in  a  fenfe  ol 
the  chaiadter,  works,  and  goodnefs  of  God.  Or  wc? 
may  with  propriety  confine  it  to  the  mufical  expref- 
fion  of  our  religious  feelings  ancl  fcntiment?,  and  thus 
tlie  text  is  fairly  apnh'cahle   to   the  prefcnr  ocrafion. 


Avery  important  part  of  the  Jewiih  worffiipwas  ma-, 
fic — probably  on  opening  the  Temple,  the  King  and 
Priefts,  and  all  the  people,  entered  with  mufic,  which 
like  the  other  parts  of  temple  worfhip,  was  calculated 
tofolcmnize  tne  mind,  and  to  prepare  it  for  the  cere- 
mony and  emblematic  glory  of  typycal  fervice, 

Mufic  was  not  only  peculiarly  fuited  to  that  dif- 
pcnfation,  but  alfo,it  was  agreeable  to  the  date  of  eaft- 
crn  literature  at  that  time. 

From  the  nature  of  man,  we  fhould  naturally  fup- 
pofe  that  fome  6f  the  fir  ft  attempts  to  literature  and 
refinement,  would  be  poetry  and  mufic.     Thefe  feem 
to  be  infeparably  conneded.      The  fpirit  of  mufic, 
would  naturally  prompt  to  poetry  and  metrical  com- 
pofition  ;  and  again,  improvement's  in  poetry  would 
as  naturally  infpire  mufic  and  fong — They  would  mu~ 
tually  readt  upon  each  other  to  infpiration   and  init 
provement.     Hiftory  confirms  thefe   ideas — Homer 
mixes  the  fong  with  the  hiftory  of  contending  Gods, 
of  heroes  gaining  imiiiortal  renown,  and  of  conquer* 
mg  lovers.     Orpheus,  with  his  harp,  is  faid  to  have 
made  the  trees  dance,  and  rivers  to  ftop  in  their  cour-^ 
fes — and  Amphion  is  faid  to  have  given  power  to  th^ 
ftbnes,  fo  that  they  ftiould  rife  into  regular  walls  and 
edifices — in  this  manner  he  is  fabled  to  have  builded 
the  city  of  Thebes — The  hiftory  of  poetry  and  mufic 
may  doubtlefs  be  traced  to  the  fame  origin.     In  the 
rude  and  barbarous  ftate  of  nations,  juft  rifing  into 
fome  degree  of  literary  improvemjf^,  we   (liould  ex- 
pert that  thefe  fciences  would  mak^  conficierable  fij;- 
urc — we  find  this  to  he  the  cafe ;  and  perhaps  mufic 
and  poetry  h?tve  been  mpft  highly  efteemed,  among 
thofe  nations,  who  have  not  very  far  advanced  in  re- 
finement.    Thefe  fciences  have  been  efteemed,  how 
ever  ;  not  only  among  rude  nations,  juft  beginning  u> 
improve,  but  every  fucceeding  ftep  in  the  progrels  oi 
improvement,  has  generally,   been  ftrongly  marked 
with  coincident  traces  of  progrefs,  in  the  refinements 
of  poetry  and  mufic.  'J^he  mufician  and  the  bard  wei  e 


highly  refpecbed,  among  the   ancients.     It   v/as   the 
ollke  of  the  latter  to  record  great  events,  and  to  im- 
mortalize the  characler,  and  fate  of  heroes,  and    to 
compofc  for  the  worfliip  of  the  Gods.     It    was   the 
office  of  the  former,  to  foothe  the  rough  pailions    of 
uncivilized  men,  to  call  wandering  tribes  to  fettled  ha- 
bitations, to  aid  them  to  the  arts  of  fociai  life,  and  to 
the  fecurity  of  fenced  cities,  and   to  iiifplre   them    to 
the  woriliip  of  the  Gods.    In  a  v/ord,  to  illuilrate  thefe 
remarks— IMufic  and  poetry  are  languages  of  nature. 
I'he  fnit  llate  of  language  mud  have  been-rude,  and 
imperfed  ;  \Wih  itw  words  and  many  objcds,   men 
would  naturally  fall  into  what  is  now  called  the  eailerii 
ftile — a  flilc  of  poetical  (Iructure,  and  which   would 
be  read  with  a  mufical  tone.     At  iirfl  mufic  and  poe- 
try were  united,  afterwards,  they   were  coafidered, 
?ind  cultivated  as  feparate  arts,  but  they  never  can  be 
wholly  independent.      Aniicntly,  the  bard  and  the 
nmfician  were  united  in  one  man,  and  even  now,  the 
great  poet  muft  have    fome   tafle  for  mufic,   and  the 
great  mufician,  mud  have  fome  knov*  ledge  of  poetn'. 
In  no  age,  has  mufic  been  wholly  neglcded,  but  it 
has  (liared  the  fate  of  the  other  fciences,  to  rife  and 
fall  with  the  changes  of  cullom,  improvement^  or  bar- 
Ij^rifrti,  in  ditl'erent  ages  and  nations.     It  was   joined 
univerfally  with  Pagan  worlhip,  and  in  all  the  chrif- 
tian  countricc,  it  has   been  elteemed  a  part  of  divine 
fervice.     The  Italians  have-  for  many  )  ears  excelled, 
and  perhaps  flill  excel    all  other  nations  in  mufic. — 
The  Germans  alfo  have  carried  it  to  a  great  degree  of 
perffediort' — The  former  are  moll   highly  favored  hj 
nature  and  cliniate,  but  the  latter  have  nearly  equalled 
the  former,  by  indudry  and  application.     Th.e  French 
from  their  national  charader  have  lefs  excelled  in  the 
fublime  and  devotional,  while  on  the  other  hand,  the 
Englifli,  poll'jifcd  of  a  phlegmatic  temper,  have  com- 
paratively left  the  cheerful  anddelicate  for  the  courfer 
and  more  languid  drains  of  melancholy.      Aruerica 
fliould  be  mentioned  with  refpcc\,for  her  improvement 


in  all  the  fine  arts.  And  tho*  we  cannot  in  Ibme  rel- 
peels  rival  the  Eua*opeans,  we  may  with  pleafure  ob- 
fervc  the  progrefs,  which  is  making  in  every  profita- 
ble and  humanizing  art. 

After  men  had  acquired  fome  knowledge  of  tlie 
powers  of  the  human  voice,  we  may  fuppofe  the  inven- 
tion of  inflruments.  So  early  as  the  time  of  David, 
we  have  an  account  of  a  great  variety  of  mufical  in- 
flruments. Thefe  together  with  a  multitude  of  voices 
compofed  the  facred  choirs  of  the  Temple,  and  form- 
ed a  principal  part  of  divine  fervice-r-There  were 
alfo  in  the  time  of  Solomon,  fmging  men,  and  fmging 
women,  and  various  kinds  of  piping,  harping  and 
founding  inflruments — See  2  Chron.  v.  13,  in  the 
account,  of  Solomon's  dedication  of  the  Temple — 
Alfo  the  Levites  which  were  fingers,  all  of  them  of 
AfaphjHeman  and  Jeduthun  with  their  fons  and  their 
brethren,  being  arrayed  in  white  linen,  having  cym- 
bals and  pfalteries,  and  harps,  flood  at  the  eafl  end  of 
the  altar,  and  with  them  an  hundred  and  twenty 
priefls  founding  with  trumpets  ;  and  it  came  to  pafs, 
as  the  trumpeters  and  fingers,  were  as  one,  to  make 
one  found,  to  be  heard  in  praifmg  the  Lord,  and  when 
they  lifted  up  their  voice  with  the  trumpets  and  cym- 
bals and  inflruments  of  mufic,  and  praifed  the  Lord, 
faying  for  he  is  good,  for  his  mercy  endureth  for- 
ever, that  then  the  houfe  was  filled  with  the  cloud, 
even  the  houfe  of  the  Lord.  This  is  a  very  folemn 
inftance  of  divine  worfhip.  The  number  of  thofe 
who  were  indrucled  in  fongs  of  the  Lord,  as  men- 
tioned in  the  time  of  David,  was  two  hundred,  four 
fcore  and  eight.  And  probably  in  Solomon's  time 
it  was  much  greater.  Thefe  inflances,  fhow  the 
Rate  of  mufic,  in  fome  of  the  earlieft  times  of  hiftory, 
and  confirm  the  obfervations,  which  we  have  previ- 
ou  fly  made. 

Of  all  inflruments,  the  organ  flands  firft,  whether 
we  confidtr  the  greatnefs  of  the  invention,  or  the 
uilion  of  foftnefs,  fublimity  and  variety  of  founds. —  f9 


The  iirft  hearing  of  this  indrument  is  more  peculiar- 
ly  afFedling.  It  may  however,  on  the  whole,  perhaps 
be  exceeded  by  a  band  of  inftruments  ;  but  it  is  faid 
that  their  bed  organs  in  fome  of  the  eaftern  church- 
es, united  with  the  fublimity  of  Gothic  architecture, 
can  infpire  the  moil  awful  and  pathetic  emotions. 
After  all,  inftruments  can  never  equal  the  human 
voice  ;  the  voice  muft  always  be  more  various,  more 
manageable,  and  more  fignificant  than  any  fmgle  in- 
flrument.  There  is  the  fame  difference  between  the 
voice  and  an  inftrument,  which  there  is  between  a 
living  man  and  his  ftatue  ;  but  this  affords  no  argu- 
ment againfl  the  ufe  of  inflruments,  any  more,  than 
that  men  actually  live,  aflbrds  an  argument  againft 
Ifatuary  and  painting.  The  moft  perfect  mufic  is 
a  due  mixture  of  vocal  and  inftrumental.  In  a  hap- 
py concert  of  vocal  and  inftrumental  mufic,  while  the 
inftruments  regulate  and  enliven  the  voice,  in  return, 
the  voice  foftens  the  inftruments,  and  gives  them  fig- 
nificance.  They  both  confpire  to  heighten  the  ex- 
preilion,  the  mufic  is  more  extenfive  and  command- 
ing, and  the  whole  accumulated  effeft  is  proportion- 
ably  greater  on  the  mind. 

2.  Mufic  has  been  called  the  language  of  the  paf- 
fions.  This  is  not  only  a  truth  ;  but  a  truth  which 
is  very  extenfive.  When  the  author  of  nature  had 
fmifhed  his  terreftrial  works,  to  crown  the  whole 
man  was  created,  with  the  diflinguifhing  faculties  of 
reafon,  language,  and  mufic.  Thefe  three  eftablifh 
his  prerogative  of  dominion  over  the  inferior  crea- 
tures, and  render  him  capable  o'f  the  numerous  im- 
provements of  focial  and  religious  life.  /Reafon  di- 
reds  us  in  life  and  manners — language  aids  us  in 
the  expreffion  of  our  ideas  in  focial  intcrcourfe — and 
mufic  is  the  expreffion  of  the  paflions,  in  the  rational 
exercife  of  human  fenfibility.y  As  we  can  exprefti 
our  thoughts  by  words,  fowe  can  exprefs  our  feelings 
by  mufic  j/and  there  is  in  nature,  an  air  of  mufic 
correfponding  to  the  feveral  affedions  of  the  mind — I 


The  defign  of  every  piece  of  mufic  therefore,  -cither 
indicates  what  is  the  prefent  flate  of  the  mind,  or 
what  is  defirable  it  fhould  be.  Thus,  the  high  and 
the  low,  the  foft  and  the  fevere,  which  denote  the 
different  ftates  of  the  palTions,  are  alfo  equally  appli- 
cable to  mufic.  As  the  fimple  tones  in  mufic,  fuch 
,as  the  high,  the  low,  the  foft,  the  fhrill,  and  the  harih, 
rcxadly  correfpond  to  fingle  pafTions,  fuch  as  the  fub- 
.lime,  the  languid,  the  melting,  the  exhilarating,  ar  the 
'boifterouSj  fo  the  united  adion  of  the  whole  =piece  ip 
.union  of  fimple  founds,  or  in  a  concert  of  mufic,  is 
-cxadly  chara<^erifl;ic  of  fuch  a  Hate  of  mind  as  the 
mufic  is  calculated  toexprefs  in  the  performer,  or  ex- 
cite in  the  hearer  ;  and  alfo  entire  and  extenfive 
harmony,  in  a  piece  of  mufic,  is  expreifive  of  perfed 
harmony  in  the  ftate  of  the  paffions — and  likewife,  the 
leading  chara£teriflic  of  the  mufic,  is  indicative  of 
fome  governing  affedion  of  the  mind,  correfponding 
-to  the  leading  charadier  and  defign  of  the  mufic. — - 
-From  the  correfpondence  of  the  fimple  tones  of  mu- 
fic, with  the  fimple  pafiions,  we  may  doubtlefs  find  as 
good  areafon  as  can  be  given,  why  mufic  is  pleafing 
or  difpleafing  at  all — And  this  is  confirmed  by  the 
fad,  that  different  perfons  are  pleafed  with  different 
founds  and  different  airs.  For  tho^  one  may  be 
delighted  with  the  cheerful  and  lively,  another  with 
the  languid  and  melancholy,  yet  all  are  dilgufted  with 
harfhnefs  and  difcords,  and  all  are  at  once  delighted 
with  eafe,  harmony,  and  foftnefs.  And  it  will  be 
-found  that  thefe  different  perfons  are  moft  pleafed,with 
thofe  airs  which  are  moft:  agreeable,  in  a  philofophic 
fenfe^to  their  conftitutions.  Mufic,  more  than  the  oth- 
er fciences,  has  an  intimate  connexion  with  animal 
nature.  From  this  doctrine  we  may  give  the  reafon 
why  the  ancient  bards  and  muficians  acquired  fuch 
an  influence  over  the  paffions  of  men.  Thus  David 
could  drive  madnefs  from  Saul,  and  change  hipi  for 
a  moment  into  a  rational  and  benevolent  man.  And 
this  infeparable  connection  between   mufic  ^nd  the 


pafTions,  can  never  be  dilTolved,  either  by  barbarim 
on  the  one  hand,  or  refinement  on  the  other.  The 
influence  of  luufic  may  be  the  greateft  over  uncivi- 
lized men,  who  are  mod  governed  by  their  pafTions, 
notwithflandinL?,  as  refinement  and  humanity  pro- 
ceed, the  mind  willbecome  inore  and  more  fufcepti- 
ble  of  the  various  exprellions  and  delicacies  of  mufic. 
This  gives  the  (kilful  mufician  an  increafing  power 
over  the  affeclions  of  his  hearers.  Thus,  if  he  would 
call  them  to  mirth,  this  mufl  be  the  charader  of  his 
mufic — if  he  would  call  them  to  mourning,  his  flrain 
muft  be  languid  and  melting — if  he  would  excite 
them  to  the  fublime,  the  mufic  muft  foar  with  majefty 
and  pathos.  But  the  higheft  efled  of  mufic  is,  when 
all  the  powers  of  virtuous  fenfibility  are  excited,  by 
a  variety  of  correfponding  mufical  expreflions,  fo  that 
at  fome  capital  point,  the  combined  adion  of  the 
whole  piece,  may  be  the  greateft  poflible  exertion  of 
the  performers,  and  the  higheft  poftible  excitement 
of  the  lj£arers.  In  this  connexion  between  mufic 
and  the^aflions  God  has  greatly  added  to  the  plea- 
fures  of  focial  life. 

But  we  may  trace  this  idea  further  ;  by  this  con- 
neclion  we  are  rendered  fufceptible  of  moral  impref- 
fions  alfo — As  the  paflions  and  affections  are  defign- 
cd  as  well  for  focial  as  religious  life,  fo  mufic  is  cal- 
culated to  infpire  us  with  benevolence,  fear,  or  de- 
votion, as  well  as  with  gaiety  and  friendfhip.  /To 
every  external  impreflion,  there  is  a  correfponding 
fenfetion  in  human  nature,  and  to  every  fentimentof 
religion,  there  is  a  coincident  fet  of  feehngs  in  the 
human  heart.  /  Thus  mufic  has  in  fome  men  uni- 
formly, and  in  moit  men  at  times,  a  power  over  the 
moral  feelings — the  general  effe<^l  of  mufic  on  the 
mind,  is  to  foothe  and  harmonize  the  afledions,  and 
thus  to  prepare  it  for  moral  influence,  and  even  for 
the  reception  of  truth  itfelf.  Particularly  on  young 
and  tender  minds,  nothing  has  a  more   happy  influ- 

B 


lO 


ence  ;  it  prq^ares  the  way  for  attention — it  foftens 
the  heart,  and  finds  an  avenue  for  the  fentiments  of 
philofophy,  morals,  or  religion.  But  we  may  add 
to  thefe  remarks,  in  mufic  accompanied  by  words, 
there  is  a  double  effed  of  whatever  is  intended.  The 
language  conveys  the  fentiment,  and  the  found  reach- 
es the  affedions,  and  the  fpirit  and  the  underftand- 
ing  are  of  courfe  united.  Mufic  has  indeed  been 
perverted — the  charms  of  innocent  nature  have  been 
tortured  in  the  filthy  fongs  of  ribaldry,  nonlcnfe,and 
lull — and  the  beauty  of  the  celeftial  inhabitant,  the 
delight  and  employment  of  Angels,  has  been  ravifhed 
and  defiled  in  a  degenerate  world  ;  but  facred  nm- 
fic,  in  her  purity  and  perfedion  can  dwell  only  with 
Angels,  and  with  thofe  who  are  probationers,  for  the 
celeftial  raptures  of  feraphic  fong. 

Ater  thefe  more  general  remarks,  kt  us  turn  out? 
attention, 

3.  To  the  fenfe  and  ufefuliiefs  of  mufic,  as  appli- 
ed to  divine  praife.  The  great  author  of  nature, 
who  has  fo  wifely  adapted  the  faculties  of  m^  to  his 
terreftrial  habitation,  has  made  the  onlyTneans  of 
human  felicity,  confifteiit  with  the  rules  of  moral  ob- 
ligation. Mufic  is  no  more  capable  of  adding  to  the 
pleafuresr  of  animal  and  focial  fife,  than  it  is  of  aid- 
ing us  in  the  duties  of  religion.  The  connexion  be- 
tween mufic  and  the  paflions,  admits  of  its  being  ap- 
plied to  the  purpofes  ot^  religious  worfhip,  to  the 
higheft  advantage.  Mufic  has  ever  been  efteemed 
part  of  divine  fervice,  and  doubtlefs  it  is  a  very  ce- 
cefiary  and  important  part.  In  the  Jewifh  church  it 
was  highly  regarded,  as  applied  to  facred  hymns, 
compofed  for  the  woriliip  of  God.  Mofes  was  the 
firft  author  of  which  we  have  any  account,  who 
wrote  hymns  for  divine  worfhip.  AH  nations  have 
followed  his  example,  in  the  worfhip  of  their  Gods. 
The  compofition  of  lacred  hymns  and  fongs  was  im- 
proved by  fucceeding  Prophets  ;  but  facred  mufic 
was  carried  to  its  higheft  perfection  under  David. — 
David  introduced  many  inftruments,  and  reduced  to 


1 1 


order  this  folemn  part  of  worfhip.  This  pradlce 
:ontinued  in  the  Jewifh  church,  till  it  was  fan^tioned 
.•)y  Chriit  and  his  Apoftles,  who  themfehcs  recom- 
nended  it,  both  by  example  and  precept.  The  hymn 
which  our  Saviour  fung  with  his  Difciplej;  at  the  laft 
fupper  is  fuppofed  to  have  confifted  of  the  pfalms 
contained  between  the  hundred  and  thirteenth,  and 
hundred  and  eighteenth  inclufive.  Mufic  was  not, 
in  the  Jewi{h  church,  a  ceremonial,  but  a  moral  part 
of  worfhip — thus  it  was  confidered  by  Chrift — thus 
it  w^as  recommended  by  the  Apoftles,  and  i^  this 
fenfe  it  has  ever  been  elteemed  in  the  chrillian 
church.  The  poetic  language  of  fcripture,  attended 
with  mufic,  is  calculated  for  every  purpofe  of  devo- 
tion. As  man  is  compounded  of  body  and  fpirit, 
the  defign  of  mufic  is  to  make  both  natures  to  har- 
monize together — that  our  fpiritual  deadnefs  may  bq 
enlivened,  by  the  warmth  of  animal  feelings,  and 
that  our  paflions  may  be  drawn  under  intcUeftua^ 
dominion,  by  the  fentiment  and  devotion  of  celefliaJ 
fong.  Mufic  can  infpire  the  fecial,  tender  and  be- 
nevolent feelings — it  can  alfo  call  up  a  devotional 
frame  of  mind,  with  atfeclions  and  fcntiments  fuita- 
ble  for  the  houfe  of  God — it  can  lay  open  the  heart 
to  the  faired  iniprefTibns  of  facred  truth,  and  give  us 
foretaftes  of  the  joys  and  raptures  of  the  upper  world 
— Wc  have  reafon  to  lament  the  abufes  of  mufic — 
that  it  has  been  turned  to  the  worfliip  of  pagan  divi- 
nites,  and  perverted  to  the  parpofes  of  obfccnity  and 
licentioufncfs  ;  but  the  fame  mourning  may  be  ap- 
plied to  religioii  itfelf.  The  depravity  of  human  na- 
ture  is  lamemable,in  whatever  light  it  is  viewed. 

Mufic  has  indeed  been  forced  to^  the  fervice  of  the 
libertine,  the  letcher,  and  the  athiclt — She  has  at- 
tended immolations  and  facrifice.^  made  to  Gods 
fiditious,ahfurd,and  unknown — Ihe  has  fanclioncd  al- 
tars, flaincd  with  human  blood  ;  on  which  the  fniif 
©f  the  body  has  been  offered  for  the  fins  oFclie  foul, 
yet  fhc  is  facred.     Mufic  is  n^itural  to  men,  and  may 


12 


be.  applied  to  the  worft  purpofes,  but  the  perfedion 
ofhercharms,can  dwell  only  with  innocence  and  vir- 
tue. She  may  be  applied  to  calm  the  joys,  and 
foothe  the  forrows  of  human  life.  She  may  be  im- 
proved to  enliven  the  focial  hour,  or  to  fweeten  the 
expreflions  of  friendfhip,  or  to  embalm  the  memory 
of  the  dead  ;  but  her  higheft  prerogative  is  to  join 
in  the  exercife  of  our  religious  feelings  and  aifec- 
tions,and  to  heighten  the  expreflions  of  divine  praife. 
IE  vena  bad  man,  may  be  charmed  into  a  kind  of  tem- 
porary virtue  and  devotion,  by  the  influence  of  divine 
fong./ 

The  greatnefs  and  goodnefs  of  God,  in  all  his 
boundlefs  difplays  of  creation,  providence,  and  grace, 
call  for  more  than  mere  language  can  exprefs— -in 
view  of  thefe  things  the  foul  can  only  exult,  and  Gods 
praife  mufl  be  ihouted  in  hymns  and  anthems.  Thus 
the  Angels  are  frequently  employed.  When  God 
exhibited  this  lower  creation,  the  morning  ftars  fang 
together,  and  all  the  fons  of  God  fhouted  for  joy. — 
Ood  has  formed  the  inferior  creatures  alfo,  with  or- 
gans of  praife — the  birds  notice  the  times  and  fea- 
fons,  and  excite  us  to  praife  our  maker  ;  and  do  we 
difcover  lefs  beauty  in  the  rifm?  morning,  or  in  the 
opening  fpring  ?  Shall  man  (land  a  filent  fpeclator 
of  thofe  fcenes,  at  which  all  creatures  croke  around 
him  ?  To  us,  nature  opens,  with  a  thoufand  beauties, 
which  the  beads,  the  fowls,  and  the  filhes,  caimot 
reach — to  us  are  unfolded,  the  deeper  treafures  of 
wifdom  and  knowledge — to  us  the  great  funofright- 
eoufnefs  has  arifen,  with  healing  on  his  wings, 

The  low  opinion  which  fome  entertain  of  mufic,  is 
certainly  inconfiflent,  both  with  the  didates  of  rea- 
fon  and  revelation.  Too  little  attention  has  been 
given  to  mufic,  in  religious  worftip,  in  mod:  of  our 
churches — in  fome  places  it  has  been  almoft  wholly 
■negleded  ;  in  others,  it  has  been  performed,  in  a 
trifling,  improper,  or  unanimating  manner.  In  all 
places,  it  is  fubjed  to   languor  and  decay.      We 


'3 

liavc  reafon  to  lament  that  this  is  true  ;  becaufo  mu- 
fic,  except  the  truths  of  fulvation,  is  no  Ms  iinpor* 
rant  than  any  other  part  of  wori'bip — it  is  no  lefs  fa- 
cred,  no  Ids  devotional,  and  no  lefs  awful  tiian  pray- 
er itfelf.  From  this  we  may  conclude,  that  the  neg- 
lect of  mufic,  ill  public  .worlhip,  is  not  merely  inde- 
cent, but  fmfu!.  Were  men  pure  and  fmlefs,  as  the 
heavenly  hihabitants,  devotion  would  be  n.-tural, 
and  mufic  would  be  praife — It  would  be  much  of 
our  bufmefs.  to  chant  the  praifes  of  the  mod  high,  iu 
alleluias  and  anthems  drawn  from  every  objed,  and- 
occafion,  by  which  his  perfcclions  are  dilplayed  ; 
and  every  dilfersnt  air  would  call  up  fonie  new  divine 
fentiinent,  which  wOuld  exalt,  ejiHven,  and  moralize 
the  mnid. 

Objctlions  have  exifled  agalnfl:  unfancliiied  fnig- 
efs  ;  but  if  Tinging  pfalms,  is  confidered  as  a  part  of 
divine  worfhip,  the  objection  lies  equally  againfl  all 
the  duties  of  the  fanduary,  as  they  refpccl  the  un- 
converted— if  linging  is .  confidered  as  among  the 
means  o[  grace,  the  objection  will  lie  againfl  all  the 
means  of  grace.  But  the  objedion  is  too  futile  to 
merit  a  formal  anfwer — All  the  duties  of  religion 
have  the  fame  ultimate  objecl,  and  require,  asdutie?, 
the  fame  temper  of  mind.  Every  part  of  divine  fer- 
vice  may  be  numbered  with  the  means  of  grace — we 
are  all  under  a  difpenfation  of  grace,  and  both  the 
duties  and  inilitutions  of  relicrion,  are  diredlv  and 
unitedly  calculated  to  awaken  in  us  a  fenfe  of  pi-cty, 
and  to  lead  us  to  God,  who  i^i  the  fountain  of  moral 
perfeQion.  It  is  the  duty  of  all,  who  are  able,  to  j.iri 
in  the  mufic  of  divine  fervice  ;  and  parents  ought,  as 
far  as  confrftent,  to  aid  and  fupport  their  children  iu 
this  duty,  iklides  the  duty  it  is  a  very  great  orna- 
ment to  fociety  ;  it  may  ailiil  both  the  manners  and 
the  morals.  Nothing  is  more  deb'giitful  in  public 
worlhip  than  a  good  number  of  v/ell  arranged  fingers, 
who  perform  not  only  with  decency,  but  fo  as  to 
command  ihcattendori  of  the  aflembly— On  the  oth- 


u 

or  hand  nothing  is  more  difguftlng  than  a  fet  of  life* 
lefs  and  difcordant  performers.  Nor  is  any  thing 
mor«  indecent  in  public  worfhip,  than  for  the  fingers 
particularly,  to  (land,  fit,  or  fing,  in  a  lolling,  frolic- 
fome,  or  fleepy  poflure.  We  ought  all,  to  remem- 
ber, when  we  go  into  the  fan£tuary,  that  we  are  pro- 
fefledly  in  the  prefejnce  of  the  great  God — whatever 
we  attempt  in  addrefs  to  him,  {houtd  be  attended  in 
the  mod  folemn  and  fearful  manner.  This  truth 
is  equally  applicable  to  mufie  and  all  other  parts  of 
divine  fervice.  Further — the  finging  of  pfalms  is 
highly  calculated  to  awaken  the  fingers.  If  their 
hearts  can  be  affeded,  by  any  thing,  they  may  with 
thofe.  awful  and  interefting  truths  which  they  pro- 
nounce, refpeding  the  fall  of  man — his  redemption 
by  the  only  fon  of  God-r-and  the  future  glory  of 
Chrift's  kingdom,  ifluing  in  the  endlefs  happinefs  of 
thofe  who  are  finally  faved-r-rThe  fame,  may  alfo  ap- 
ply to  the  refi:  of  the  aflembly. 

The  words  of  well  adapted  pfalms,  with  the  cor- 
refponding  Iblemnities  of  mufic,  derive  a  double  ad- 
vantage from  being  fung,  and  fall  with  an  agojravated 
weight  on  the  mind.  Exprellive  words  touching  the 
coincident  afFe6lions5elevate  the  whole  foul — the  heart 
and  the  intelled  are  united — the  divine  object  is  feiz- 
ed — and  heaven  opens  on  our  view.  If  from  thii; 
glorious  profpecl  the  finner  may  retire  with  difguftj 
the  faint  would  leave  it  with  reluctance,  and  would 
fpend  an  eternity  in  the  ravifhing  vifion. 

Perhaps  we  may  now  attend  to  the  objedions,which 
by  fome  would  be  made  againfl  inftrumental  mufic. 
Thofe  who  objcd  to  the  prefent  eftablifhed  mufic,  as 
ufed  in  the  churches,  may  be  divided  into  three  clail- 
es— thofe  who  are  oppofed  to  all  method  in  this  part 
of  worfhip— thofe  who  fuppofe  none  but  member  $  of 
the  church  ought  to  be  fingers — and  thofe  who  deny 
the  propriety  of  infirumental  mufic.  To  the  firfi  of 
thefe  we  fiiall  make  no  reply  ;  the  fecond  we  have  al- 
ready noticed  5  and  with  refped  to  the  third,  we  ob- 


ferve — the  force  of  their  obje£lion  arl/es  from  the  fup- 
pofttion  that  mufic  is  not  a  moral,  but  a  ceremonial 
part  of  worfliip.  If  this  fiippofition  is  removed  per- 
haps the  very  ground  of  the  objection  wiU  be  taken 
away.  For  if  mufic  was  a  moral  part  of  worfliip,  the 
authority  of  the  Jewifh  church,  in  .the  ufe  of  inftru- 
ments,  would  be  an  argument  equally  fufBcient  for 
us  all.  That  it  was  moral,  and  not  ceremonial,  wc 
argue,  both  from  its  nature,  and  from  its  ellablifh- 
ment.  Fird,  becaufc  it  was  not  conneded  with  the 
eftablifhment  of  ceremonial  fervice — -Divine  mufic,  if 
not  introduced,  was  certainly  eftablifhed  and  reduced 
to  form  by  David,  more  than  four  hundred  years  af- 
ter the  Mofaic  inflitution  of  typical  fervice.  And 
what  corroborates  the  argument,  is,  that  the  beauty 
and  life  of  Jewifli  mufic  had  declined  with  the  fpirit 
of  religion,  from  the  time  of  David,  and  failed  with 
the  other  moral  parts  of  worfliip,  while  only  the  cere- 
monial remained,  at  the  time  of  our  Saviour.     But, 

Secondly,  Mufic  is  a  moral  part  of  worfhip,  be- 
caufe,  clearly,  it  is  the  exprcfTion  of  divine  praife,  and 
thus,  is  no  lefs  folemn  and  devotional  than  prayer.—- 
As  fuch  it  conneds  itfelf  with  the  very  exiftence  of 
focial  worfhip.  If  this  is  true  of  finging,  it  mufl  be 
true  of  the  ufe  of  inflruments  alfo — Becaufe, 

Thirldly,  There  can  be  no  difference  in  the  nature 
of  mufic  confidered  with  refped  to  its  caufe,  effects, 
or  moral  tendency,  whether  it  is  made  by  the  voice, 
or  by  an  inftrument.  For  the  organs  of  the  voice 
compofe  a  real  inftrument,  an  inftrument  which 
makes  its  found  by  means  of  air,  as  muclj  as  a  viol, 
organ — its  efied  is  produced  thro'  the  medium  of 
the  ear — and  its  moral  tendency  is  drawn  from  its 
correfpondence  to  certain  paflions  or  afledions  of  the 
mind.  If  the  caufe  of  all  mufic  is  the  fame— if  the 
nature  of  it  is  the  fame,  with  refped  to  the  princi- 
ples on  which  it  rclls — if  its  effects  are  of  the  fame 
nature  on  the  mind — and  if  the  moral  influence  of  it 
aiifes  from  its  connexion  with   the  paflions^  furely 


i6 

there  can  be  no  foundation  for  a  mornl  ciiftin<flIon 
between  vocal  and  inftrumental  mufic.  No  effed  can 
be  produced,  or  any  end  anfwered  by  one,  which 
cannot  be  anfwered  by  the  other,  in  nearly  an  equal 
degree,  except  an  exprefTion  of  the  ideas  by  words  ; 
and  this  exception  cannot  be  made,  where  vocal  and 
inftrumental  mufic  are  united.  If  what  we  have  faid 
be  true,  vocal  and  inftrumental  are  equally  moral — 
they  were  moral  in  the  Jewifh  church — and  as  they 
were  united  by  David  who  carried  facred  mufic  to  its 
higheft  perfeQion,  for  the  times  in  which  he  lived  ; 
and  as  divine  fong  was  fan£lioned  by  Chrift  and  his 
Apoftles,  we  have  a  fufficient  argument  for  the  ufe 
of  inftruments  in  chriftian  worfhip.  We  may  add, 
vocai  and  inftrumental  mufic,  both  concur  in  the 
fame  moral  defign — no  elfential  objection  can  lie  a- 
gainft  one,  which  will  not  lie  againft  the  other.  If 
onewas  ceremonial,  they  were  both  ceremonial,  and 
ought  to  have  fallen  together,  with  the  Temple — If 
one  is  moral,  they  are  both  moral ;  they  were  always 
moral,  and  ought  to  be  admitted  into  chriftian  wor- 
fh^p  as  a  moral,  and  moft  folemn  and  interefting  part 
of  fervice.  It  is  an  error,  into  which  have  fallen,  not 
the  Quakers  only,  but  many  others,  to  confider  the 
Jews  as  having  fcarcely  any  thing  moral  in  their  wor- 
fliip — as  if  they  were  a  diff'erent  fet  of  beings  ;  or 
had  a  different  religion  from  us.  This  is  feparating 
between  the  ancient  and  chriftian  churches,  in  a  man- 
ner equally  unwarranted  by  reafon  and  fcripture. 

Finally,  mufic  is  one  of  the  moft  beautiful  and  in- 
terefting'parts  of  divine  fervice — it  adds  a  grace  and 
comelinels  to  the  Temple  of  Jehovah — by  it  all  true 
chriftiaiis  are  much  aftifted  in  piety  and  devotion — 
it  gives  a  foretafte  of  thofe  feraphic  airs,  which  we' 
fancy  are  heard  by  Saints,  when  they  are  entering  the 
gates  of  paradife — it  calls  up  in  the  chriftian  the  ftron- 
geft  refemblance  of  what  he  will  be  in  heaven — it 
leads  to  thofe  obje(^s  which  fliould  always  be  embra- 
ced in  divine  worrnip,  and  aw^akens  thofe  emotions 


\ 


17 

which  a  chriftian  fliould  feel  when  he  is  uttering  the 
praifes  of  redeeming  love. 

On  the  Ipciiker  niufic  has  the  mod  happy  and  in- 
defcribable  iiiHuence.  If  his  heart  is  warmed  with  the 
love  of  God,  he  derives  a  double  advantage ;  but  he 
who  receives  no  afliftance,  is  capable  neither  of  orato- 
ry, nor  alfedion.  By  mufic  the  fpeaker  is  charmed 
into  a  proper  temper  of  mind  to  lead  others  in  devo- 
tion— his  feelings  are  animated — his  foul  is  harmo- 
nized, and  the  impreflion  which  he  receives  himfelf,  is 
returned  to  the  highell  advantage  upon  his  audience. 
On  this  occafion,  we  cannot  negled  to  acknowledge 
our  grateful  refpe6ls,  to  thofe,  who  have  fo  far  con- 
curred in  the  original  and  moral  defigns  of  nature,  as 
they  have  contributed  to  improve  divine  praife.  To 
\'ou  fir,  the  leader  of  the  day  ;  and  to  you  alfo  my 
friends,  we  owe  our  acknowledgements  for  the  enter- 
tainment of  this  occafion.  May  the  Lord  teach  you 
tlic  moft  folemn  and  profitable  inanner  of  finging  his 
praife.  Learn  to  fing  with  the  fpirit  and  the  under- 
ilanding  united  ;  and  may  you  all,  by  thcfe  earthly 
endeavors,  be  fitted  in  due  time,  to  join  the  more  per- 
fed:  harmony  of  the  heavenly  world. 

In  a  wonl — the  connexion  which  exifts  between 
mufic  and  the  fentiments  of  the  heart,  lays  a  founda- 
tion for  the  higheR  moral  advantage,  in  our  prefent 
(late  of  corporeal  exiftence.  Aa/all  our  religion  fup- 
pofes  a  mixture  of  bodily  and  mental  exercife,/ there 
is  nothing,  which  more  than  mufic,  can  engage  the 
whole  foul, and  call  up  every  power  into  divine  fervice* 
This  ranks  mufic  among  the  means  of  grace,  and 
lenders  it  an  eflential  part  of  public  worfliip.  Fur- 
ther— our  worfhip  is  defigned  to  be  focial— Jbetween 
the  focial  and  animal  feelings,  there  is  an  inieparablc 
connedion — as  the  animal  are  excited,  the  focial  are 
drawn  into  exercife,  and  thus  a  multitude  of  hearts 
<m  beat  in  uniibn,  and  a  whole  affembiy  imbibe 
•vearly  t'^cfame  fentiments  and  feelings./  Again,  the 

C 


influence  of  truth  itfelf  on  the  mind  doc^  not  com- 
monly come  from  retaining  the  very  words,  and  pro- 
pofitions,  as  delivered  by  the  fpeaker  ;  but  from  thu 
weight  of  fentiment  conveyed,  and  the  general  im» 
prerfion  which  remains.  This  affords  an  additional 
argument  for  the  ufefulnefs  of  mufic,  derived  from 
its  general  influence  on  the  mind.  Mufrc  in  facred 
ufe  is  one  of  the  highed  expreflions  of  divine  praife, 
lind  as  fuch  ftands  in  the  firft  rank  of  religious  duties. 
To  this  we  are  earneflly  and  particularly  exhorted 
by  the  Apoftle.  Let  the  word  of  Chrift  dwell  in 
you  richly,  in  all  wifdom,  teaching  and  admonifliing 
one  another  in  pfalmsand  hymns  and  fpiritualfongs, 
fmging  with  grace  in  your  hearts  to  the  Loid.  From 
this  diredion,  we  may  be  exhorted  to  apply  divine 
fongs  to  family  worflnp,  fo  that  our  houfes  may  be* 
come  vocal  with  the  praifes  of  God.  But  the  great- 
eft  ufe  of  facred  mulic,  will  ever  be  in  the  houfe  of 
the  Lord — here  the  mind  is  prepared  for  the  iolem- 
nity  of  the  higheft  devotion — from  this  purpofe  let  it 
ne^^er  be  diverted.  Let  us  always  wait  on  the  Lord 
with  a  due  fenfe  of  his  glory.  Let  us  enter  into  his 
gates  with  thankfgiying,  and  into  his  courts  with 
praife.  To  conciude-^if  we  love  God,  we  are  pro- 
bationers  for  a  more  noble  (late,  where  qur  faculties 
will  be  perfed,  and  our  mufic  unceafing.  My  chrif- 
tian  brethren !  When  we  enter  on  an  endlcfs  exig- 
ence, our  happinefs  will  be  love,  and  our  religion 
will  be  praife.  In  the  new  Jerufalenl  we  iliall  fmg  a 
new  fong — we  fliall  join  the  feraphic  choirs  of  Angels 
in  the  fongs  and  vifions  of  heaven,  and  redemption 
will  be  our  endlefs  theme. 

Now  unto  the  King  eternal,  immortal,  invifible, 
the  only  wife  God,  be  endlefs  praifes — Amen. 


"     .  4   ■    -      •    .     -    ■  J  -.  i^-  t*^.   VjJl 


&'*feM 


*I  > 


;v>.-.>^ 


;■■.-'■.  » 


